Zhouyi I Ching Hexagram 21: Biting and Joining, Fire over Thunder, Li above Zhen below

Detailed explanation of the first line of the twenty-first hexagram of the Zhouyi
Statement of the First Nine line
Initial nine: Wearing a cangue that obscures the toes; no blame.
The Image says: Wearing a cangue that obscures the toes means one does not proceed.
Explanation in plain language
Initial nine: Dragging a cangue and chafing the toes, but suffering no great calamity.
The Image Commentary says: Dragging a cangue and chafing the toes means that a small punishment can serve as a great warning, preventing one from repeating the error.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Inauspicious: Those who obtain this line should act cautiously to avoid provoking trouble. Officials will suffer demotion.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune: Guard against minor disasters to avoid major calamities.
Wealth: Trade cautiously and avoid the timber business.
Home: Construction and renovation; marriage is unfavorable.
Health: A foot ailment is beginning; seek treatment early.

Transformation of the First Nine line


When the first line changes, it becomes Hexagram 35 of the Zhouyi: Fire over Earth, Progress. This is a contrasting hexagram, with Kun below and Li above. Li is the sun and brightness; Kun is earth. The sun hangs high and shines over the earth; earth is humble and receptive, and all things grow. Bright and upright, yielding advances upward, symbolizing a career rising steadily.

Philosophical meaning of the First Nine line

First line of the Biting and Joining hexagram, line statement: Initial nine: Wearing a cangue that obscures the toes; no blame. Explanation of the line statement
“Wearing” means fastening through. A “cangue” is a wooden restraint, referring to restriction. “Obscure” means covering until something cannot be seen. “Toes” here refers to restricting movement. The meaning of this line is: Put on foot shackles that cover the toes; there is no calamity.
From the hexagram image, the first line is yang in a firm position, at the beginning of the lower Zhen trigram. Above it, it has an adversarial relationship with the fourth yang line, suggesting leading a crowd in disorder, refusing control, and plotting wrongdoing. Such petty people who disregard rules must be warned against and guarded against.
The Image says: “Wearing a cangue that obscures the toes”; one does not proceed.
Detailed explanation of the second line of the twenty-first hexagram of the Zhouyi
Six in the second place line statement
Six in the second place: Biting flesh until the nose disappears; no blame.
The Image says: Biting flesh until the nose disappears; riding upon hardness.
Explanation in plain language
Six in the second place: Feasting on fresh fish and tender meat, then suffering the punishment of having the nose cut off, but without great disaster.
The Image Commentary says: Feasting on fresh fish and tender meat and suffering nose-cutting, because the second line rests upon a yang line, like someone enjoying blessings beyond their due.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Balanced: Those who obtain this line find advancing and withdrawing difficult, with endless right and wrong; they may develop a hidden illness or suffer injury to flesh and bone. Officials will not proceed smoothly and will face entanglements.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune: Your ability is still shallow; you must rely on others’ help.
Wealth: Preserve it temporarily and sell when the price is right.
Home: The old residence is unfavorable; marriage will establish a household.
Health: There is a skin disease; be careful that it does not penetrate deeper.

Six in the second place changing hexagram


When the second line changes, it becomes Hexagram 38 of the Zhouyi: Fire over Lake, Opposition. This is a contrasting hexagram, with Dui below and Li above. Li is fire; Dui is lake. Fire above and lake below oppose each other and do not aid each other. Resistance can produce growth, with movement back and forth and no emptiness. All things differ, and where there is difference there must be distinction; they contradict each other. Opposition means contradiction.

Philosophical meaning of the Second Nine line

Second line of the Biting and Joining hexagram, line statement: Six in the second place: Biting flesh until the nose disappears; no blame. Explanation of the line statement
“Flesh” refers to fatty meat with the skin attached.
The meaning of this line is: Biting fatty meat until the nose sinks in; no calamity. The classical text means: Biting and eating meat, with the nose sinking into it. In the position of a minister, the second line is so greedy while eating that the nose actually sinks into the meat. This is certainly uncivilized, but it is only an issue of appearance, not a great fault, so there is no calamity. Because the second line rides above the first yang line, it has the image of riding hardness. Generally, yin riding yang signifies a woman usurping a husband’s authority. The second line occupies an even place and is therefore properly positioned, and it also occupies the center, showing that it still has virtue. Yet because it rides over the first line, the “greed” in eating meat actually hints at the second line’s greed toward the first line. In other words, the second line wants too much to control the first.
From the hexagram image, the second line lies within the mutual Gen trigram, formed by the second and fourth lines. Gen has one yang line outside and two yin lines inside: the yang line is the outer skin, and the yin lines are the fatty meat beneath it. Gen also represents the nose and animals with dark snouts. Flesh means meat with skin, soft meat, and fresh meat. Thus, upon biting, the nose sinks in. If a person eats this way, the manner is crude and inelegant, symbolizing doing things by any means and ignoring proper methods.
This second line is yin in a yielding position. Although properly positioned and centered, it has an adversarial response with the ruler line, the fifth yin line. Being at odds with the highest leader of the hexagram causes personal development to go poorly and resentment to build, so one pays little attention to proper methods. Yet because it rides above the first yang line, like an executioner administering punishment, there is no calamity.
Those who obtain this line may be dissatisfied with their duties or status and feel that things are going badly, sometimes losing their temper. Pay attention to how you speak and act. If someone around you makes a mistake, do not punish them excessively, reprimand them harshly, shout abuse, puff yourself up, and glare angrily. This damages your image and fails to educate. Remember that criticism is an art. When you want to blame someone, considering the effect, it is often better to offer advice; words of concern can reach the heart more deeply.
Detailed explanation of the third line of the twenty-first hexagram of the Zhouyi
Six in the third place line statement
Six in the third place: Biting dried meat and encountering poison. A minor difficulty; no blame.
The Image says: Encountering poison; the position is improper.
Explanation in plain language
Six in the third place: Eating dried meat and becoming poisoned. Trouble is encountered, but it is not very serious.
The Image Commentary says: Becoming poisoned, because the third line is yin in a yang position, like someone unsuited to their position.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Inauspicious: Those who obtain this line will find matters difficult to accomplish and their fortune unfavorable. They may develop an illness of the heart or abdomen or face danger. Officials lack sufficient ability and will suffer loss.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune: Your energy and luck are poor, and you may instead incur resentment from others.
Wealth: Mishandling matters will result in loss.
Home: There is a little unrest.
Health: The medicine does not suit the condition, but fortunately there is no major harm.

Six in the third place changing hexagram


When the third line changes, it becomes Hexagram 30 of the Zhouyi: Li doubled, Fire. This is the same hexagram doubled, with Li below and Li above. Li means attachment, the meaning of clinging: one yin attached to two yang lines above and below. This hexagram symbolizes fire, empty within and bright without. Li is fire and illumination; the sun repeatedly rises and sets, moving without rest, while yielding compliance is the heart.

The philosophical meaning of the line of Nine in the third place

Third line of the Biting and Joining hexagram, line statement: Six in the third place: Biting dried meat, encountering poison; a minor difficulty, no blame. Explanation of the line statement
Dried meat refers to a preserved product made by salting meat and then roasting or exposing it to sunlight. It is harder to chew than fresh meat and here symbolizes increased difficulty.
The meaning of this line is: Biting dried meat and encountering a poisonous part. There is a minor difficulty but no calamity. The classical text means: Biting dried meat yet becoming poisoned; there is a small setback but no calamity. The third line is a yielding line in an odd position, so it is not properly positioned and is not centered. It is also the lower line of the upper mutual Kan trigram; Kan represents poison, hence the image of “encountering poison.” Yet the third line is also the central line of the lower mutual Gen trigram; Gen means encountering danger and stopping, so the poisoning is not deep and there is no great disaster, only a little worry. In modern terms, it is like eating moldy dried meat, noticing early that the flavor is wrong, and stopping before eating more, so the body is not harmed.
The warning this line gives is: Pursuing practical benefits is like biting poisonous dried meat—dangerous, but possible if undertaken carefully.
Although the third line is in the Gen trigram, it is closer to the upper Li trigram. Li is fire, which dries meat, hence dried meat. At the same time, the third, fourth, and fifth lines form Kan, which represents poison and here is a metaphor for the danger of pursuing practical benefits
ous benefits.
The third line is yin in a firm position, so its position is improper. It is like someone without the qualification to administer punishment nevertheless punishing others; the process is as difficult as chewing hard dried meat, and it also provokes poisonous resentment.
Those who obtain this line may have encountered a difficult problem at work. Proceed carefully to avoid harm. Because a yang line in a firm position suggests overstepping authority or violating rules, examine whether your conduct exceeds your authority or crosses the limits of law and power.
Detailed explanation of the fourth line of the twenty-first hexagram of the Zhouyi
Statement of the Fourth Nine line
Nine in the fourth place: Biting dry meat on the bone and finding a metal arrowhead. It is favorable to maintain correctness amid hardship; auspicious.
The Image says: Maintaining correctness amid hardship is auspicious; one has not yet reached illumination.
Explanation in plain language
Nine in the fourth place: Gnawing bones and discovering a metal arrowhead embedded in them. Divination concerning a difficult matter yields an auspicious result.
The Image Commentary says: Divination concerning a difficult matter yields an auspicious result, but one remains in hardship and has not yet entered the realm of light.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Auspicious: Those who obtain this line will profit in business. Officials will be promoted, and scholars will become famous.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune: Replace the old and promote the new; everything is auspicious.
Wealth: Small capital can yield large profit; naturally this is joyful.
Home: There is a proper way to protect the family; marriage should be frugal.
Health: A difficult-to-treat illness; rest and recuperate more.

Transformation of the Fourth Nine line


When the fourth line changes, it becomes Hexagram 27 of the Zhouyi: Mountain over Thunder, Nourishment. This is a contrasting hexagram, with Zhen below and Gen above. Zhen is thunder; Gen is mountain. The mountain is above and thunder below: solid outside and hollow within. In spring, all things are nurtured; according to the seasons, the worthy are cultivated and the people are raised. Yang is solid and yin is empty; the solid nourishes others, while the empty is nourished by others. One lives by one’s own labor.

Philosophical meaning of the Nine in the fourth place line

Fourth line of the Biting and Joining hexagram, line statement: Nine in the fourth place: Biting dry meat on the bone and finding a metal arrowhead; favorable to maintain correctness amid hardship, auspicious. Explanation of the line statement
“Dry meat on the bone” refers here to dried meat with bones attached. A “metal arrowhead” means an arrowhead made of metal.
The meaning of this line is: Biting dried meat with bones attached and obtaining a metal arrowhead. It is favorable to maintain the right path amid hardship; the result is auspicious.
The classical text means: Eating dried meat from the bone and obtaining a bronze arrowhead; it is favorable to maintain the right path amid hardship, auspicious. The Image means: Maintaining the right path amid hardship is because one has not yet entered the realm of light.
In the Biting and Joining hexagram, the fourth line corresponds to the hard object being bitten in the mouth, like a bone; hence the line statement specifically refers to dried meat on a bone.
From the hexagram image, the fourth line is yang in a yielding position, possessing strength, vigor, and bravery along with humility and compliance; it can be said to balance hardness and softness. The fourth line is a high minister close to the ruler, but the ruler is the fifth yin line, yin in the ruler’s position, weak in talent and substance, and heavily dependent on the fourth line. Most of the burdens of governing the state and the hard problems must be handled by the fourth line. The fourth line lies within mutual Kan (the third, fourth, and fifth lines), which represents hardship and danger. It must overcome danger by holding to the right path. Although this is difficult, there will be an unexpected gain. In ancient times meat came from shooting animals, and a metal arrowhead might remain in it. Thus the fourth line has an unexpected gain, like finding a metal arrowhead while eating meat.
The insight this line offers is: In difficult circumstances, as long as your heart is upright, your will strong, and you work hard to overcome obstacles, you will gain something. Although this “dry meat on the bone” is hard to chew, do not give up; persist and there will be a harvest.
In ancient times people often ate game from hunting, so finding an arrowhead in meat was an ordinary occurrence. Here, however, it refers to an unexpected gain. In other words, holding to the right path amid a hard life brings good fortune.
Detailed explanation of the fifth line of the twenty-first hexagram of the Zhouyi
Six in the fifth place line statement
Six in the fifth place: Biting dried meat and obtaining gold. Correctness is dangerous, but there is no blame.
The Image says: Correctness is dangerous but without blame; the position is appropriate.
Explanation in plain language
Six in the fifth place: Eating dried meat and finding a metal arrowhead. Divination gives a dangerous omen, but ultimately there will be no calamity.
The Image Commentary says: Divination gives a dangerous omen but ultimately no calamity because the fifth line occupies the center of the upper trigram, an appropriate position that can turn danger into safety.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Auspicious: Those who obtain this line will have good luck. The sick will recover, the wronged will be vindicated, scholars will advance and gain fame, and officials will remove petty people.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Fortune: You are in the right season of luck; nothing will fail to go as desired.
Wealth: Superior goods naturally bring profit.
Home: The orientation is suitable.
Health: Avoid eating meat; recuperate carefully.

Six in the fifth place changing hexagram


When the fifth line changes, it becomes Hexagram 25 of the Zhouyi: Heaven over Thunder, Innocence. This is a contrasting hexagram, with Zhen below and Qian above. Qian is heaven, hardness, and vigor; Zhen is thunder, hardness, and movement. Movement with vigor, strong yang flourishing, and hearts uplifted will surely yield results, but one must follow purity and correctness and must not act recklessly. Without recklessness there will certainly be gain and blessing.

Philosophical meaning of the Nine in the fifth place line

Fifth line of the Biting and Joining hexagram, line statement: Six in the fifth place: Biting dried meat and obtaining gold; correctness is dangerous, no blame. Explanation of the line statement
The meaning of this line is: Biting dried meat and obtaining gold. As long as one maintains the right path, there is danger but no calamity.
The meaning of the Image is: Maintaining the right path brings no calamity because the fifth line occupies an appropriate position.
Even the Son of Heaven in the exalted position of the ninth in the fifth place eats dried meat, showing that he can share frugality with the ministers and people of the realm. Living so simply naturally fills the state treasury, hence “obtaining gold.” He does not eat fresh meat but dried meat, showing thrift. Why? In remote antiquity, fresh meat was regarded as fine food, and people generally cooked game soon after catching it. Later, when more game was caught than could be eaten, meat remained. Some rotted, while some was dried by the wind and remained edible. Humanity gradually mastered methods for preserving fresh meat. When a ruler leads by example and eats frugally, the people naturally follow and become frugal
This is how social wealth can be accumulated. It is in fact an extremely important governing method in a prosperous age.
Line statement: Six in the fifth place: Biting dried meat and obtaining gold; correctness is dangerous, no blame. Life insight
From the hexagram image, the fifth line is a yielding line in a firm position, balancing hardness and softness. It also occupies the central position and can hold to the middle way.
The difficulty it faces has grown greater: it is no longer “fat meat” or “dried meat,” but “meat dried hard.” In this situation, the fifth line can hold to the right path, overcome difficulty, firmly remove treacherous flatterers, and win others’ trust. It constantly maintains a sense of danger and prevents trouble before it arises; thus calamities naturally decrease, and unexpected gains are obtained.
Those who obtain this line should learn from the spirit of the ninth in the fifth place: Even while surrounded by danger and obstacles, one can cross through smoothly.
Detailed explanation of the top line of the twenty-first hexagram of the Zhouyi
Statement of the Top Nine line
Top nine: Carrying a cangue that obscures the ears; inauspicious.
The Image says: Carrying a cangue that obscures the ears; one’s hearing is not clear.
Explanation in plain language
Top nine: Carrying a large cangue on the shoulders, with the ears rubbed raw; misfortune.
The Image says: Carrying a large cangue on the shoulders and rubbing the ears raw is because the person would not heed admonition and violated the penal law.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Misfortune: Those who obtain this line should guard against disputes and lawsuits. The morally troubled may suffer unclear sight and hearing, disturbed circulation, or even danger to life. Officials must guard against slander by petty people lest they be demoted.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Timing: Conduct yourself gently and harmoniously, and you can remain free of trouble.
Finances: Stop once you make a profit, and you can avoid major losses.
Home: Guard against accidents.
Health: Disorders of the eyes and ears; care for the head.

Transformation of the Top Nine line


When the top-nine line changes, it becomes hexagram 51 of the Zhouyi: Thunder, Zhen. This hexagram consists of the same trigram doubled, Zhen below and Zhen above. Zhen is thunder; two thunders together produce an enormous reverberation, dispelling stagnant energy and bringing free passage. In ordinary times, one should remain mindful of danger in safety, hold a sense of awe, and dare not be negligent. Then, even when sudden changes occur, one can remain calm and composed, talking and laughing as usual.

Philosophical meaning of the Upper Nine line

The sixth line of Shi He, line statement: Top nine: The cangue covers the ears; misfortune. Explanation of the line statement
He means “carry,” or to bear a burden. Xiao is a wooden instrument of punishment, referring to restraint. Mie means to cover or block.
The meaning of this line is: Carrying a heavy cangue, covering the ears, there is danger.
The meaning of the classic text is: Wearing a cangue that covers the ears is dangerous.
Top nine carries a heavy cangue on the shoulders. This is displayed for all to see, so everyone may take warning and not break the law like this person. Only serious criminals wore cangues. The main purpose was to warn later generations, not to reform the criminal, because after such public display the criminal was supposed to be beheaded; hence the danger. How did top nine come to such an end? The Image Commentary gives the answer: “The hearing is not clear.” In other words, this person could neither hear nor see clearly, which led to the present outcome. Why was his sight unclear? Because he failed to see the situation at hand. The situation was punishing evil people and evil deeds and rewarding good people and good deeds, yet he continued his criminal activities. His offenses grew ever greater until he reached this point. Although he had ears, they were of little use. Thus, stubborn and unreformed, he eventually committed a grave crime, was put in a cangue, paraded through the streets, and taken to the Meridian Gate for execution, becoming an example to warn the people to obey the law.
Top nine: The cangue covers the ears; misfortune. Life insight
The Image says: “The cangue covers the ears”—the hearing is not clear.
This explains why the cangue progressed from being on the feet in the initial nine to being on the shoulders in “the cangue”; the severity has reached its extreme. It means “the hearing is not clear,” because the person would not heed advice and could not turn from evil to goodness—truly lacking wisdom—and consequently received this severe punishment.
From the hexagram image, top nine is at the end of the Li trigram and above the nuclear Kan trigram (lines six three, nine four, and six five). Li represents the eyes and Kan the ears, so it is clear that the eyes and ears are covered. The person neither hears nor sees clearly and does not heed advice; therefore the instrument of punishment is on the shoulders.
If you obtain this line, and while you are doing something a friend comes to advise you, but you cannot take the friend's sincere advice and insist on acting alone to do something uncertain, you will soon fall into a predicament beset by difficulties both inside and outside.